Excerpt from
Thy Rod
And Thy Staff
They Comfort Me
Christians and the
Spanking Controversy
By
Samuel Martin
This volume is dedicated to my parents, Dr. Ernest L. Martin (1932-2002) and Helen R. Martin.
Thank you for your love and for your desire for me to be a part of your family.
Recompense to no man evil for evil. Provide things honest in the sight of all men.
If it be possible, as much as lieth in you, live peaceably with all men.
Dearly beloved, avenge not yourselves, but rather give place unto wrath:
for it is written, Vengeance is mine; I will repay, saith the Lord.
Therefore if thine enemy hunger, feed him; if he thirst, give him drink:
for in so doing thou shalt heap coals of fire on his head.
Be not overcome of evil, but overcome evil with good.
--- Romans 12:17-21
© Copyright 2006 by Samuel Martin
First Edition - Winter 2006
Samuel Martin
P O Box 21543 - New Beit Hanina
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Table of Contents
Introduction –
“Thy Rod And Thy Staff They Comfort Me”
5
1. The Phases of Child Development outlined in the Bible
12
2. Jewish attitudes toward the texts advocating smacking in the book of Proverbs
33
3. The legal context of the book of Proverbs
54
4. The gender focus of the book of Proverbs
65
5. The New Testament and the texts advocating smacking in the book of Proverbs
85
6. The New Testament references to physical punishment
93
7. Will a smacking save your child from going to Hell?
97
8. “Chasten thy son while there is hope, and let not thy soul spare for his crying”
111
9. A rod is for the back or the buttocks?
118
10. The Theological Interpretation of a Smacking
123
11. Appendix 1: Misunderstanding the harshness in Biblical Teachings 131
12. Appendix 2: Punishment: Does it work? A Biblical Examination
138
13. Appendix 3: The Biblical uses of the word “Sh’ol” and the variances in English Translation
found in the King James Version
148
14. Appendix 4: The Biblical uses of the word “Shevet” and the variances in English Translation
found in the King James Version
151
15. Appendix 5: The order of the Hebrew Bible books versus the order found in Protestant
Bible versions
156
16. Appendix 6: St. Augustine on Corporal Punishment
8.
159
Chasten thy son while there is hope, and let not thy soul spare for his crying
In the last chapter, we discussed the subject of the use of the word “sh’ol” in Proverbs 23:13-14 and
the problems associated with the interpretation that is applied to this verse by many religious
teachers who are advocating smacking. This verse in Proverbs 23:13-14 is not the only verse relating
to smacking, however, that poses some serious problems when we look at the actual meaning in the
original languages. Another key verse along this same line is found in Proverbs 19:18 and is the title
for this chapter. Let us look at it. It says: “Chasten thy son while there is hope, and let not thy soul
spare for his crying.”
On the basis of this verse cited above, numerous advocates of smacking have developed
complex doctrines concerning the need for children to cry during and after being spanked. For
example, one pastor in his book on child rearing points out that: “The smacking should be
administered firmly. It should be painful and it should last until the child’s will is broken. It should
last until the child is crying, not tears of anger but tears of a broken will. Another author follows the
same line of thinking: “After correction, a parent needs to allow a child to cry for a reasonably short
amount of time. Then a child should be told to stop crying and be brought under control.” Probably
one of the most prominent religious advocates of smacking children puts the same thought this way.
He says: “Real crying usually lasts two minutes or less, but may continue for five. After that point, the
child is merely complaining, and the change can be recognized in the tone and intensity of his voice.
I would require him to stop the protest crying, usually by offering him a little more of what caused
the original tears.”
There is one theme that is common throughout the last three quotes that I have given above.
It is the word “crying.” These advocates of smacking, by using this word, are specifically referring to
this passage in the book of Proverbs as their justification for this suggestion. There can be no doubt
that this is the case. They are not alone in suggesting this idea. Thousands of pastors and Bible
teachers suggest exactly the same thing on the basis of using this single verse as their Biblical
authority. There is, however, a problem with this whole idea. Let us look at this verse in Proverbs 19
in greater detail. Before we do that, however, let us place the question of “crying” as it is laid out in
the book of Proverbs as a whole in context.
The use of the word “crying ” in the book of Proverbs
The book of Proverbs mentions the concept of “crying” on 10 different occasions. Let us look at
these individually. First, we find the three usages of the Hebrew word “rah-nan.” These are as follows
and the corresponding English word is italicised in these texts: “Wisdom crieth without; she uttereth
her voice in the streets.” Next, note the next usage: “She crieth at the gates…” Finally, the last usage
of this word in Proverbs: “In the transgression of an evil man there is a snare: but the righteous doth
sing and rejoice.”
What we find these contexts and the others featuring this word Hebrew “rah-nan,” is that
this word is most often translated into English by the words “sing,” “shout,” “sang,” “cry out,” rejoice,”
“shout aloud for joy,” “triumph,” and “shouteth.” At no time in any text, neither in Proverbs, nor any
other Biblical book where this word is used, does this word ever refer to crying in the sense of tears,
either of joy or pain.
Next, we find four instances where the concept of “crying” is again mentioned in Proverbs.
This concerns the use of the Hebrew word “hah-mah.” Let us look at them now. First, we have the
following: “She crieth in the chief place of concourse, in the openings of the gates:” Next, we have
two texts speaking of impious women: “She is loud and stubborn; her feet abide not in her house.”
We also have the following: “A foolish woman is clamorous; she is simple, and knoweth nothing.”
Finally, note this text: “Wine is a mocker, strong drink is raging…” Now what is interesting about
these four texts is that while the original word in Hebrew “hah-mah” is translated by four different
words in English that are italicised in the texts above (crieth, loud, clamorous and raging), none of
these words or texts relate to the idea of “crying” which brings tears.
We also have two other examples of “crying” found in Proverbs. They are found in the
following text. “Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not
be heard.” The first word translated “cry” is in Hebrew “z-gah-kah.” This word does occasionally
refer to crying, even of children. The second word translated “cry” is the Hebrew word “gah-nah.”
This word is translated numerous ways in the Hebrew Bible, but never in the sense of “crying” with
tears.
So we are left with one final verse that refers to “crying” and it is the verse that this chapter is
named after. It is Proverbs 19:18. Let us look at it once again. “Chasten thy son while there is hope,
and let not thy soul spare for his crying.” Once again, I have italicised the word “crying” in the King
James Version and it is this verse that, as I said previously, provides the justification for smacking
proponents to strongly recommend that children who are spanked be brought to the state of crying
with tears.
There is only one problem with this interpretation. It doesn’t hold up to even the most
simple of examinations of the meaning of the Hebrew words. The word translated “crying” in
Proverbs 19:18 is the Hebrew word “mooth.” This word is used well over 500 times in the Hebrew
Bible and is translated by about 40 different cognate words that all refer and are translated by words
relating, without ambiguity or exception (except for this single verse we are here discussing) to the
concept of death! Only in this verse did the King James Version translators render this word by the
English word “crying.” This word has nothing even remotely related to crying that brings tears at all.
What we have here is a very bad mistranslation. Modern Bible scholars recognize this fact almost
universally. First, the Revised Standard Version, in reference to this verse says: “do not set your
heart on his destruction. J. B Rotherman’s excellent translation renders it as follows: “Correct thy
son, because there is hope, Yet not so as to slay him …” Finally, in the Interlinear Bible, we have the
following: “Chasten your son while there is hope; and do not set your soul on making him die.” By
correcting the translation, a whole different meaning to the verse arises. The feeling shifts away from
harsh, legalistic judgment to one of moderation. It shows that there are actions that parents can and
should take to correct behaviour of a wayward child. [within the environment of the Law of Moses
as pointed out before.] However, these actions should not be taken to extremes. This is clearly
implied by the meaning of this verse. This verse could be argued to be against aggressive forms of
punishment. When we look at this verse, the use of the word “hope” is most important. We get a
strong indication that the latter portion of the verse points to a situation where hope is now lost.
This is certainly in evidence if an uncorrected life leads one down the path of crime, which in the
Mosiac system could lead to the death penalty. This seems a much more clear interpretation based
upon the context and it is this idea that most Christian authorities assign to this verse. Certainly, no
parent would lose hope in a child due to his crying, but one certainly would find oneself in a
hopeless situation if his or her child were moving down the path towards death.
Additionally, we find that while there are over 20 Hebrew words that relate to “crying out,”
“crying aloud,” “to cry”, etc. not one of these words is found in the whole book of Proverbs.
Not only that, there are six different Hebrew words that refer to the concept of “weeping”
which involves tears on numerous occasions. In actual fact, a careful examination of these words
will show that they rarely refer to children. One example where one of them does refer to a child
concerns the discovery of the baby Moses by Pharaoh’s daughter. The text says: “And when she had
opened it (the box in which Moses lay), she saw the child: and, behold, a weeping boy.” More often
though you find these words describing weeping having to do with people weeping over the deaths
of loved ones, over deaths in battle, over deaths of holy men or kings and similar situations. The
important thing to point out in this context, however, is that these words are conspicuous in the
book of Proverbs: conspicuous for their absence! These six Hebrew words translated by “weeping,”
“wept” and ‘weep” are not found once in Proverbs.
Finally, there is only one word in the Bible that is translated and means exactly without
exception “tears.” This is the Hebrew word “dim-gah.” This word means “tears” (as a result from
crying or weeping) exactly and this word also does not appear in the whole book of Proverbs even
one time.
In summary, looking at the evidence as a whole, the concepts of “crying,” “weeping” and
“tears” are not discussed within the pages of the book of Proverbs. Based on this evidence, the idea
that the Biblical book of Proverbs advises parents or any other person to spank children to induce
crying and bring forth tears is without any foundation or basis according to the data found in the
Biblical texts.